Do not seek in the prayer of pleasure: they are by no means peculiar to the sinner. The desire of the sinner to experience pleasure is already self-delusion ... Seek to revive your dead, petrified heart so that it opens up for the sensation of your sinfulness ... Then the true fruit of prayer will appear in you: true repentance. You rise before God and you will cry out to Him with a prayer from the distressed state of the soul that suddenly opened to you ... (108, 149).
Those who hold true prayer feel the unspeakable misery of the spirit, when they stand before God, glorifying Him, confessing Him, throwing their petitions before Him (108, 259).
Even if someone stood at the height of virtue, but if he does not pray as a sinner, prayer will be powerless (109, 162).
The work of repentance must be combined with the making of prayer into one doing (109, 155).
The basis of prayer is that man is a fallen creature. He seeks to receive that bliss that he had but lost, and therefore he prays (109, 160).
During the prayer do not look for delight, do not drive your nerves, do not get hot blood. On the contrary, it contains the heart in deep tranquility, in which it is brought by a feeling of repentance (109, 164).
Attention during prayer leads nerves and blood to calmness, helps the heart to sink into repentance and abide in it (109, 164).
He who wishes to reveal in himself a deep sense of repentance, uses a short prayer in the instrument to achieve such a state, uttering it with all possible attention and reverence (111, 29).
Strive for the acquisition of pure prayer, combined with a sense of repentance and weeping, with a memory of death, of the Judgment of God. Such a prayer, combined with such memories, is an infallible, excellent, (112, 118-119).
A sense of repentance must be aroused with every prayer of the monk (112, 367).
Prayer is short ... and artless ... is able to express feelings of repentance and self-condemnation when their heart is filled with them (112, 407-408).
Act in prayer, inspired with weeping. Such a prayer is a fiery weapon that infects passions that drive away the spirits of the outcast. Bishop Ignatius (Bryanchaninov) (112, 431).
The Lord said to Adam, "In the sweat of thy face shalt thou eat bread (until when?), Till thou return unto the ground from which thou hast been taken" (Gen. 3, 19), which will bring forth "thorns and thistles" (Gen. 3 , 18). These are the secrets of activity, belonging to time, while a person lives on the earth. But from the night when the Lord shed His sweat, He changed the sweat that caused thorns and thistles to sweat, poured out in prayer and in the making of righteousness ... If we stop shedding sweat on the ground, then we will necessarily reap the thorns. The very abandonment of prayer makes the earth of the heart material (coarse), and it produces thorns according to its nature. Exactly: passions are thorns that grow from the seed that is in us. While we are in the image of Adam, until then, if necessary, we have his passions. It is impossible for the earth to remain in inactivity and not to give out shoots peculiar to its nature. The earth of our body is the product of that land, according to the testimony of God, who said: "The land from which you are taken." That grows thorns, and the verbal earth generates passions ... As long as this earth exists, until then it is necessary daily to tear out the thorns from it (82, 264-265).
Scary devils, beloved God and His angels whoever by burning zeal for day and night seek God in his heart and eradicate from him the prilogy sent by the enemy. Reverend Isaac the Syrian (82, 252).
Frequent prayer destroys captivity sinful and vain dream, and negligence about it, creeping in little by little, is the mother of forgetfulness (82, 203).
With courage, correct that which requires correction. Only from purity can be brought true prayer to God (82, 143).
In every possible way, try to force yourself into prayer, so that the Lord will give you simpleheartedness and non-evilness and deliver you from the opposite passions. Rev. Abba Isaiah (34, 42).
If a God-inspired thought approaches your heart, then your prayer will not be about a variety of subjects, but take a teardrop against the one who attacks you. Avva Evagrius (82, 113).
Prayer is a great weapon, a treasure neo-rooted, wealth never drained, a serene quay, the foundation of tranquility (35, 542).
Is it surprising that prayer can stop human sorrows if it easily repays and destroys the very sins? (35, 546).
Our soul, from sin and carelessness, hardens and becomes a stone. Therefore, we need a great vehemence to soften the hardness of it. This is mainly done by prayer (39, 406).
Zealous prayers do not allow themselves to unworthy prayer, but, ashamed of God, with whom they have just spoken, they quickly repel from themselves all the craftiness of the evil one. St. John Chrysostom (36, 838).
We must know that the incessant calling of the name of God is healing, killing not only passions, but the very action of them. As a doctor looks for a medicine or plaster for a patient's wound, and they act, and the sick person does not know how this happens, so the invoked name of God kills all passions, although we do not know how it is done. Reverend Varsonofi and John (117, 135-136).
A lot of deed and labor is required in prayers to achieve an unflappable state of thought, like a kind of heavenly heart in which Christ dwells, as the apostle says: "Or do not you know yourself that Jesus Christ is in you? Unless you are not what you should be "(2Cor. 13, 5). The Monk John of Carpathus (117, 136).
The Lord God took the man whom he created and placed it in the garden of Eden to cultivate and preserve it (Gen. 2, 15), implying this commandment not only in its own, sensual sense, but also in its spiritual, supreme meaning. Paradise, the holy fathers refer to the soul of the first people as the seat of the abiding grace of God in them and the place of fruition of various spiritual virtues; cultivating this spiritual life - what later became known as "smart work", and the protection of this clever doing is the maintenance of the already achieved spiritual purity. Bishop Peter (117, 136).
The devil with demons, after having made a person out of reverence by an exile from paradise, separated from God, had access to mentally shake the reasonable power of every person and day and night, another strongly, another not very much, but another too much. And it is not otherwise possible to be shielded from this, as an incessant memory of God, which, imprinted in the heart by the power of the Cross, will confirm the mind in unshakableness. This leads to all the works of the mental feat, which every Christian must pursue in the arena of faith, and if not so in his case, then in vain does he move forward. For the sake of this feat, all the various spiritual exercises are undertaken by every Christian who is searching for God through arbitrary deprivations in order to bow to the goodness of the All-Good God, and He again granted the ascetic the former dignity and that Christ is imprinted in his mind, as the apostle says: "My children, for whom I again in the throes of birth, until Christ is depicted in you! "(Gal. 4, 19). Reverend Simeon the New Theologian (117, 136-137).
Passions are the same sorrows, and the Lord did not separate them, but said: "Call upon me in the day of trouble; I will deliver you, and you will glorify Me "(Psalm 49, 15). And therefore, with respect to all passions, nothing is more useful than invoking the name of God ... For us, the infirm, it is only necessary to resort to the name of Jesus, for passions are said to be demons and go away from calling this name. The Monks Varsonofi and John (117, 137).
So, if you want to overcome the passions, then, by prayer and God's assistance within yourself, descend into the heart and there follow the following three powerful giants: oblivion, laziness and ignorance, this support of mental foreigners, through which other evil passions, returning, act , live and grow stronger in voluptuous souls. But you have been able to get rid of them with much attention and insistence of the mind with the help from above, many unknown evil giants, then easily, again with attention and prayer. Reverend Mark the Ascetic (117, 137).
As thieves, seeing that in some place the royal tools lay, they did not attack as easily as they did, so combining prayer with the heart is not just a hint of mental thieves. Rev. John the Ladder (117, 137).
The main business of the ascetic is to enter his heart, create there a battle with Satan, and hate it, and, opposing his thoughts, fight with him. The Monk Makarii the Great (117, 137).
Always staying in his heart is far from all the pleasures of this life and, guided by spirit, does not yield to carnal lusts. Since in this way he commits his march, protecting himself with virtues, and these virtues serve as the gatekeepers of his purity, then all the machinations of demons against him remain unsuccessful. Blessed Diadoch (117, 137-138).
Try to enter your inner treasury and see the treasury of heaven. For both this and this one are one; and you see both at the same entrance. The ladder in the Kingdom is hidden inside of you, that is, in your soul. Wash yourself from sin and you will find there the degrees of ascent, by which you can enter into it. Reverend Isaac the Syrian (117, 138).
Two forces, completely opposite to each other, affect me: the power is good and the power is evil, the life force and force are deadly. As spiritual forces, they are both invisible. The good power, through free and sincere prayer of mine, always drives away the evil power, and the evil power is strong only by the evil that is hiding in me. In order not to endure the continuous attacks of the evil spirit, one must constantly have a prayer in the heart of Jesus: "Jesus, Son of God, have mercy on me." Against the invisible (devil) - the invisible God, against the strong - the strongest. Archpriest John Sergiev (117, 239).
So, once again having established yourself in the prayerful tradition of God and His grace, call each of the causative agents of sin and try to turn your heart from them and turn them to the opposite - by this they will be cut off from the heart and should be frozen. For this, give liberty to sound reasoning, and follow his heart.
This work is the most essential in the matter of the breaking of the will. Thus, all must work on oneself, until, instead of self-gratification, ruthlessness to oneself and mercilessness revive, thirst for suffering, the desire to torment oneself, to weary both one's body and soul, will not be felt; on the one hand, disgust from all bad customs and connections, some hostile, with irritation, resistance to them, and on the other - dooming themselves to all the untruths and all human reproaches; while, instead of taste only to one material, sensual, there seems to be a lack of taste for them and disgust and a search and thirst of one spiritual, pure will begin. The Divine; while, instead of being down to earth, limiting life and happiness only to the earth, the feeling of strangeness on earth, with a single aspiration for the Fatherland of Heaven (117, 138-139).
Thus, after the awakening of grace, the first is the freedom of man-the movement toward oneself, which she performs in three acts: 1. leans to the side of good - chooses him; 2. removes obstacles, tears the bonds holding man in sin, banishing from the heart of self-will, man's predilection, the inclination to the sensual and the earthiness and, in their place, awakening ruthlessness to oneself, tastelessness to the sensual, surrender to all shame and transmigration by heart to the Future Century with a feeling wanderings here; 3. finally, he is encouraged to enter the good path at once, not at all indulging himself, but keeping himself in some constant tension.
In this way everything subsides in the soul. Awakened, freed from all bonds, with full readiness says to himself: I'm getting up, I'm coming!
From that moment begins another movement of the soul - to God. Overcoming himself, mastering all the outcomes of his movements, regaining his freedom, he must now sacrifice himself to God. So, the work is only half done (117, 139).
"Do not give place to the devil" (Eph. 4, 27). The devil does not have access to the soul when she does not harbor any passion. Then she is bright, and the devil can not look at her. When she let the movement of passion go and agrees to it, then darkened, and the devil sees her. He boldly approaches her and begins to dominate her. The two main vicious movements usually disturb the soul - lust and irritability. Whom the enemy will have time to overcome with lust, he also leaves with her, not disturbing or weakly disturbing with anger; but who does not lend himself to lust, he hastens to move to anger and collects around him a lot of annoying. Who does not understand the devil's tricks and is angry for everything, he gives the place to the devil, allowing anger to conquer himself. And who suppresses all the excitement of anger, he resists the devil and drives him away, and not only does he not give himself a place in himself. When anger is given to the devil, immediately as serpentine is recognized as fair and his satisfaction is lawful. At the same time, the enemy enters the soul and begins to put thoughts into her thoughts - one more irritable. A man begins to burn in anger, as in a flame. It's a devilish, hellish flame. A poor man thinks that he is burning with jealousy in truth, whereas in anger there is never any truth (James 1, 20). This is a kind of charm in anger, as there is a charm in lust. Who immediately suppresses anger, he dispels this charm, and the devil there reflects just as another in the hearts strikes someone hard in the chest. Who among the angry, on the extinction of anger, having analyzed the matter in good faith, did not find that the basis of irritation was untrue ?! And the enemy turns this untruth into truth and climbs it into such a mountain that it seems as if the world can not stand if not to satisfy our indignation ...
You can not not be rancorous, not at enmity? Be an enemy, but enmity against the devil, and not against your fellow man. For this God has given us wrath to the weapons, so that we do not inflict our own bodies with the sword, but to pierce all its point in the chest of the devil. Bring your sword there to the very hilt, if you want, push the hilt, and do not take it out again, on the contrary, put another sword in there. And this will happen when we spare each other when we are peacefully located to each other. Let me lose money, let me ruin my glory and honor - my brother is all dear to me. So let's talk to each other: we will not insult our nature to acquire money, to gain glory (117, 139-141).
Let us recall how enemy temptations work. The sweep of the enemy sword is the drawing of a thought in the hope that sympathy will be expressed in his heart, on the basis of which he then builds a strong temptation. It seems, for example, that the person has offended: this is an enemy swing of the sword. When an unpleasant feeling for an offended person in the heart of this means that the sword went to the body of the soul and wounded it. Then the enemy jumps to the soul and raises in it a whole storm of enmity and vengefulness. But when in the heart lies the constant disposition to forgive resentment and to keep oneself always in a quiet meekness and peace with everyone, then, no matter how much the enemy strains to imagine the offended person in the thoughts, there will be no echo in the heart, and therefore the enemy will not have anything to do prikpleti and his temptation. The blow of his sword will rebound from the heart, as from a soldier clothed in armor (117, 141).
Not to utter an angry word is a great perfection. It is based on the absence of irritability of the heart, and she, like a spark, pours herself into the will of God, knowing that God allows troubles to test us and show us how firmly our good inner direction ... obliges us to behave in such cases with good will, believing that God Himself is looking at us at this moment. And that our idea that making trouble us are the tools of the enemy, is true. Therefore, when someone causes you trouble, always believe that behind them there is an enemy, inciting them, inspiring them insulting phrases and deeds (117, 141).
... The meaning of the parable is clear. This beauty depicts a fallen soul, turned to the Lord in repentance and united with Him, that He alone should belong and serve Him alone. Former friends are passions. Whistling them is a movement of passionate thoughts, feelings and wishes. Fleeing into the inner chambers is a shelter deep in the heart to become there before the Lord. When this happens inside, disturbing the soul passionate, whatever it is, it goes away of itself, and the soul calms down (117, 141-142).
And in general, put the law - to measure the permissive by the influence that it produces inside. What creates, then allow yourself, and what's upsetting, do not let it in any way. Who, being in the mind, will stretch his hand to a glass of poisoned drink, if he knows about this ?! (117, 142).
That thoughts do not wander, it is necessary to have such feeling that to be non-existent in heart with God ... and to other thoughts will not be places. In order not to condemn others, we must deeply feel our sinfulness and mourn for it, weeping for the soul, as if dead. Someone said: when your dead man is at home, you will not take care of the dead from neighbors (117, 142).
When evil thoughts attack, we must turn away the eye of the mind and, turning to the Lord, in His name, drive them. But when the thought stirs the heart and this evil one gradually becomes happy with it, then it is necessary to scold yourself and plead with the Lord for mercy, and beat yourself until an opposite feeling is born in the heart; for example, instead of condemnation, an exaltation of another, or at least a heartfelt sense of reverence for him ...
So we must prepare in advance a heartfelt place at the feet of the Lord in our hearts. Will there be an alarm? ... now - there, and screaming, and screaming, how to chastise the black helplessness, and the Lord will help: everything will die down(117, 142).
A person, conscious and heart-centered on the side of passionate, passionate and disgusted with God. A man who is on the side of the dispassionate, although there is also a struggle in his passion, is not against God for his dislike of passions and the desire to do not according to them, but according to the will of God (117, 142-143).
The question of the main point of internal battle is solved as follows: come down in the heart, stand there before the Lord and do not allow anything sinful there. This is the whole matter of internal abuse (117, 143).
It is necessary to distinguish only the feelings that are included in the character, and the fleeting feelings - came and went. Until they are sacrificed to the end of passion, bad thoughts, feelings, movements and intentions will not cease. They become obese as the passions are lessened. Their source is our passionate half. That's all the attention and should be turned. There is one educational means: the incessant memory of the Lord with prayer to Him. The elders of God knew how to drive away all evil and keep themselves in a good order. The skill of Jesus' prayer is the outer side of this tool. In essence it is the same as homeownership. To be a consciousness in the heart with the Lord, the call of Whom chases away all the crap. Read Ishii - about sober. Labor and persistence in monotonous work are all overcome.Bishop Theophan the Recluse (117, 143).
As in the absence of Him (the Lord), all evil is flown to us in memory, leaving no place for anything useful, so in His presence all the opposite is driven away Philokalia, t. 5, p. 314.
Demons can not master anybody's spirit or body, they do not have the power to break into someone's soul, if at first they do not deprive her of all holy thoughts and make them empty and devoid of spiritual contemplation. Reverend John Cassian Roman (117, 143).
The main monastic rule is to always be the mind and heart in God, or to pray unceasingly; for warming up this feat laid certain prayer - the circle. day services that are performed in the church, and some cell prayer. ... But most importantly - all the strength in the incessant sense of God, which even let everyone warm up as best he can. That's the law! If the feeling is there, then all the rules are replaced by one; And if it is not there, then no reading work can replace it. Prayer prayers are meant to nourish this feeling, and if they do not feed, they are in vain. Only work, but it's no use. These are outer garments for which or below which there is no body, or a body in which there is no thirst. Bishop Theophan the Recluse (117, 143-144).
It is inherent in clever prayer to reveal passions that are hiding and secretly living in the heart of man. She opens them and tames them.
It is inherent in clever prayer to discover that captivity in which we are at fallen spirits. She reveals this captivity and frees him.
Therefore, one should not be embarrassed and puzzled when the passions from the fallen nature rebel or when they are stirred up by spirits.
And as passions are tamed by prayer, it is necessary, when they rise, slowly and very quietly to do the prayer of Jesus with the mind, which will gradually take away the rebellious passions. Sometimes the uprising of passions and the invasion of enemy thoughts is so strong that it elevates into a great spiritual feat. This is the time of invisible martyrdom. It is necessary to confess the Lord in the face of passions and demons with a long prayer that will certainly bring victory. Bishop Ignatius (Bryanchaninov) (117, 144).
Continue exercising in the execution of that ruler, and thoughts will more and more become calm, and the infirmity seen by you, to be healed. The rule is, if you continue to follow it properly, you will get a sore in your heart, and the sore will cling to the One and the wandering of thoughts will end. From this moment, when the Lord will grant you to seize him, a new rebuilding of everything internal will begin - and walking with God will become urgent (117, 144).
The law of fasting is as follows: to remain in God with the mind and heart, with the renunciation of everything, cutting off all the pleasures not only in the body but also in the spiritual, creating everything for the glory of God and for the good of others, carrying with pleasure and with love the fasting and food deprivation , sleep, rest, in consolations of mutual communication, all modest so that it does not catch sight and does not deprive forces of fulfilling prayer rules (117, 144-145).
Do you talk, ask, with others about spiritual life? - Speak, only not about your own, but in general, reasoning, applying, however, to the state of asking. It happens that some people talk about it in order to just talk. And this is better than talking about anything ordinary or empty. Silence, as you wish, you can keep it when you are not alone with someone or not talking with you. That by going to someone as necessary, pray to the Lord to put the mouth to the mouth, do well. It is best to always be with the Lord. But it is possible to speak, and to be with the Lord. Get used to it.
When you are speaking, most are afraid of disturbing the rest of another with some kind of fervor or uttering your thoughts in spite of him, with a clear desire to put on your own. The enemy on this leads to start a dispute, and from a dispute to bring to discord. Do not be afraid of talking about the spiritual, so as to show your wisdom in this respect. And this enemy is a suggestion, for which you will inevitably undergo a derision from people and God's dislike (117, 145).
It must be firmly held in mind that exercises, deeds, behavior, for all their essential necessity and complete validity for the storage and education of spiritual life and the restoration of nature, have the power not to do this on their own, nor do they create the spirit and purify nature, but grace God passing through them and receiving, as it were, access, a channel to our forces. Therefore, walk in them with all diligence, jealousy, and constancy, but betray your very own success to the Lord, under the guise of them. He Himself created us, as He wants and knows (117, 145).
Entering the feat, do not stop it from attention and heart, but bypassing it, as something external, open yourself up for grace, as a ready-made vessel, complete betraying yourself to God. He who finds grace, finds it through faith and diligence, says St. Gregory of Sinai, and not through one diligence. No matter how regularly our work will be done, but if we do not surrender to God with him, we do not attract grace, it creates in us not the true spirit, but the spirit of the stalwart, the Pharisee produces. Grace is their soul. They are so true, because they feed and preserve self-abasement, contrition, fear of God, need of God's help and devotion to God. Satiety and contentment from them - a sign of their untruthful use or unreason (117, 146). The possibility, the basis, the condition of all internal victories is the first victory over oneself - in the breaking of the will and in betraying oneself to God, with a hostile rejection of all sinfulness. There was born a dislike for passion, hatred, dislike, which is a military spiritual force, and one replaces the whole of the army. Where there is none, there without defiance the victory is already in the hands of the enemy; on the contrary, wherever there is, there the victory yields to us quite often without scolding. From this we see that as the starting point of positive activity is our inner, so it is the starting point and the battle, only the other side. Consciousness and will, turning to the side of good, with love for him, strike with hatred all evil and all passion, and moreover their own. This, in fact, is the transition, a turning point. Therefore, the force struggling with passions is also the mind or spirit in which consciousness and freedom are a spirit held and strengthened by grace. Through him, as we have seen, the healing power passes to the powers through the exploits; through him the power is amazing, the destructive passes to the passions in the struggle. And back: when passions rise up, they strike directly at the mind or spirit, that is, the conquest of consciousness and freedom. They are in the sanctuary of our inner, where the enemy, through passion, lets his red-hot arrows out of mental-corporeality, like from ambushes. And while the consciousness and freedom are intact, that is, they stand on the side of good, no matter how great the attack, our victory.
This, however, does not state that the whole power of victory is from us, and only the source is shown. The point of support for battle is our restored spirit; the power that is victorious and destructive for passions is grace. It creates one thing in us, and destroys another, but again through spirit, or consciousness and arbitrariness. Struggling with a yell, he plunges himself into God, complaining of and hating enemies, and God in him and through him drives them away and amazes (117, 146-147).
What does an evil person under attack do? Pushing him into the chest, he shouts: "Guard!" At his call the guard comes running and relieves him of trouble. The same must be done in the mental battle with passions: angry at the passionate, we must cry for help: "Lord, help! Lord Jesus Christ, Son of God, save me! God help me. Lord, help me! "Turning to the Lord so, do not depart from Him with attention to what is happening in you, and all stand before the Lord, begging Him for help. From this, the enemy, like a flaming fire, will run away at once ...
Without entering into a verbal debate with a passionate thought, we will directly turn to the Lord with fear, reverence, trust and devotion to His all-action-that is, the passionate one is already moving away from the eyes of the mind that looks to the Lord. Being cut off from the soul by such negligence, it goes away by itself, if it is naturally so excited; and if there is an enemy mixed up, then he is struck by a ray of intelligent light that comes from the contemplation of the Lord. And it happens that the soul immediately calms down with passionate affections, as soon as it turns to the Lord and calls to Him.
Mind swearing alone drives the passion out of consciousness; but it still remains alive, but only disappeared. On the contrary, the opposite case strikes this snake in the head. It does not follow from this, however, so that in the course of doing it is possible to stop the mental struggle. This must be inevitable, otherwise it can remain without any fruit and even multiply, and not detract from passion, because in the case against another passion another can stick, for example, with post-vanity. If this is left without attention, then with all the effort there will be no fruit from doing. Mindful thinking in connection with the active, striking passion from the outside and from within, destroys it as soon as soon the enemy dies, when it is bypassed and beaten from behind, and from the front (117, 148).
To act must be gradually, gradually increasing and strengthening, so that the rise was possible. Otherwise, our act will be like a new patch on an old dress. The demand of a feat must come from within, as the sick sometimes the most healing medicine indicates a urge and flair (117, 148).
The written struggle with passions is mental. And it is valid, because, not allowing passions to be imbibed by something, thereby vandalizing them. But there is also an active struggle with them, consisting in deliberately undertaking and carrying out actions, directly opposite them. For example, in order to suppress stinginess, one must start giving generously; against pride - it is necessary to choose pejorative activities; against the passion of having fun - home-stay and the like. It is true that one such way of action does not directly lead to the goal, because, being constrained from the outside, passion can break through - either itself, or giving way to another. But when, with this active struggle, the inner and mental join together, they soon beat all the passion against which they are directed. Bishop Theophan the Recluse (117, 148).
With an intensified enemy attack, when there is a weakening of the will and obscuration of the mind, a vowel prayer is needed (109, 271).
Prayer acts murderously on our decrepit man and, while he is alive in us, he resists prayer, as a suggestion of death. Bishop Ignatius (Bryanchaninov) (112, 99).
I am like a man who sits under a tall tree and sees that many animals and snakes are approaching him; If he can not resist them, he climbs up a tree and is saved. So I, without speaking in my cell, see the evil thoughts that rise up against me; when I can not resist them, I resort to God with prayer and I am saved. Abba John Coles (82, 287).